Ashtavakra Gita अथ श्रीमदष्टावक्रगीता प्रारभ्यते ॥जनक उवाच ॥कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति ।वैराग्यं च कथं प्राप्तमेतद् ब्रूहि मम प्रभो ॥ १-१॥ atha śrīmadaṣṭāvakragītā prārabhyate ..janaka uvāca ..kathaṃ jñānamavāpnoti kathaṃ muktirbhaviṣyati .vairāgyaṃ ca kathaṃ prāptametad brūhi mama prabho .. 1-1.. Janaka said: “How is knowledge attained? How does liberation come about? How is dispassion achieved? Please tell me this, O Lord.” अष्टावक्र उवाच ॥मुक्तिमिच्छसि चेत्तात विषयान् विषवत्त्यज ।क्षमार्जवदयातोषसत्यं पीयूषवद् भज ॥ १-२॥ aṣṭāvakra uvāca ..muktimicchasi cettāta viṣayān viṣavattyaja .kṣamārjavadayātoṣasatyaṃ pīyūṣavad bhaja .. 1-2.. Aṣṭāvakra said: “If you desire liberation, O child, abandon the sense objects like poison, and cultivate forgiveness, sincerity, compassion, contentment, and truth as if they were nectar.” न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान् ।एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये ॥ १-३॥ na pṛthvī na jalaṃ nāgnirna vāyurdyaurna vā bhavān .eṣāṃ sākṣiṇamātmānaṃ cidrūpaṃ viddhi muktaye .. 1-3.. You are not the earth, nor the water, nor the fire, nor the air, nor the space. Know the Self as the witness to all these, which is of the nature of consciousness, and attain liberation. यदि देहं पृथक् कृत्य चिति विश्राम्य तिष्ठसि ।अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि ॥ १-४॥ yadi dehaṃ pṛthak kṛtya citi viśrāmya tiṣṭhasi .adhunaiva sukhī śānto bandhamukto bhaviṣyasi .. 1-4.. If you detach yourself from the body and rest in consciousness, you will immediately be happy, peaceful, and free from bondage. न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः ।असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव ॥ १-५॥ na tvaṃ viprādiko varṇo nāśramī nākṣagocaraḥ .asaṅgo’si nirākāro viśvasākṣī sukhī bhava .. 1-5.. You are neither the caste (Brahmin, etc.), nor the stage of life, nor anything perceivable by the senses. You are unattached, formless, the witness of the universe. Be happy. धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो ।न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा ॥ १-६॥ dharmādharmau sukhaṃ duḥkhaṃ mānasāni na te vibho .na kartāsi na bhoktāsi mukta evāsi sarvadā .. 1-6.. Righteousness and unrighteousness, pleasure and pain, belong to the mind, not to you. You are neither the doer nor the enjoyer. Indeed, you are ever free. एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा ।अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ॥ १-७॥ eko draṣṭāsi sarvasya muktaprāyo’si sarvadā .ayameva hi te bandho draṣṭāraṃ paśyasītaram .. 1-7.. You are the one witness of everything and are ever free. Your only bondage is that you see the seer as separate. अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः ।नाहं कर्तेति विश्वासामृतं पीत्वा सुखं चर ॥ १-८॥ ahaṃ kartetyahaṃmānamahākṛṣṇāhidaṃśitaḥ .nāhaṃ karteti viśvāsāmṛtaṃ pītvā sukhaṃ cara .. 1-8.. Bitten by the great black serpent of egoism in the form of ‘I am the doer,’ drink the nectar of the conviction ‘I am not the doer’ and be happy. एको विशुद्धबोधोऽहमिति निश्चयवह्निना ।प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव ॥ १-९॥ eko viśuddhabodho’hamiti niścayavahninā .prajvālyājñānagahanaṃ vītaśokaḥ sukhī bhava .. 1-9.. With the fire of the certainty that ‘I am pure consciousness,’ burn down the dense forest of ignorance and be free from sorrow. Be happy. यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् ।आनन्दपरमानन्दः स बोधस्त्वं सुखं भव ॥ १-१०॥ yatra viśvamidaṃ bhāti kalpitaṃ rajjusarpavat .ānandaparamānandaḥ sa bodhastvaṃ sukhaṃ bhava .. 1-10.. Where this universe appears like an imagined rope-snake, there lies supreme bliss. You are that knowledge, so be happy. मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि ।किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥ १-११॥ muktābhimānī mukto hi baddho baddhābhimānyapi .kiṃvadantīha satyeyaṃ yā matiḥ sā gatirbhavet .. 1-11.. The one who thinks they are free is indeed free, and the one who thinks they are bound is indeed bound. As one thinks, so it becomes. This is the truth in the world. आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।असङ्गो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥ १-१२॥ ātmā sākṣī vibhuḥ pūrṇa eko muktaścidakriyaḥ .asaṅgo niḥspṛhaḥ śānto bhramātsaṃsāravāniva .. 1-12.. The Self is the witness, all-pervading, full, one, free, consciousness, and inactive. It is unattached, desireless, and peaceful. Yet, due to delusion, it appears as though involved in the cycle of birth and death. कूटस्थं बोधमद्वैतमात्मानं परिभावय ।आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम् ॥ १-१३॥ kūṭasthaṃ bodhamadvaitamātmānaṃ paribhāvaya .ābhāso’haṃ bhramaṃ muktvā bhāvaṃ bāhyamathāntaram .. 1-13.. Realize the Self as the unchanging, non-dual consciousness. Giving up the illusion of the ‘I’ and delusion, recognize both the external and internal worlds as mere appearances. देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक ।बोधोऽहं ज्ञानखड्गेन तन्निकृत्य सुखी भव ॥ १-१४॥ dehābhimānapāśena ciraṃ baddho’si putraka .bodho’haṃ jñānakhaḍgena tannikṛtya sukhī bhava .. 1-14.. For a long time, you have been bound by the noose of attachment to the body, O child. Cut it off with the sword of knowledge, ‘I am consciousness,’ and be happy. निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः ।अयमेव हि ते बन्धः समाधिमनुतिष्ठसि ॥ १-१५॥ niḥsaṅgo niṣkriyo’si tvaṃ svaprakāśo nirañjanaḥ .ayameva hi te bandhaḥ samādhimanutiṣṭhasi .. 1-15.. You are unattached, actionless, self-illuminating, and pure. Your only bondage is that you practice concentration. त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ॥ १-१६॥ tvayā vyāptamidaṃ viśvaṃ tvayi protaṃ yathārthataḥ .śuddhabuddhasvarūpastvaṃ mā gamaḥ kṣudracittatām .. 1-16.. The entire universe is pervaded by you and strung in you like beads on a string. You are pure, awakened consciousness. Do not fall into small-mindedness. निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥ १-१७॥ nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ .agādhabuddhirakṣubdho bhava cinmātravāsanaḥ .. 1-17.. Be without expectation, unchanging, complete, calm-minded, having profound wisdom, and unshaken. Let your only inclination be towards pure consciousness. साकारमनृतं विद्धि निराकारं तु निश्चलम् ।एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ॥ १-१८॥ sākāramanṛtaṃ viddhi nirākāraṃ tu niścalam .etattattvopadeśena na punarbhavasambhavaḥ .. 1-18.. Know that form is unreal and the formless is unchanging. With this instruction in truth, the cycle of rebirth will not arise for you again. यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः ।तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः ॥ १-१९॥ yathaivādarśamadhyasthe rūpe’ntaḥ paritastu saḥ .tathaivā’smin śarīre’ntaḥ paritaḥ parameśvaraḥ .. 1-19.. Just as a reflection appears within and all around a mirror, so does the Supreme Lord pervade within and all around this body. एकं सर्वगतं व्योम बहिरन्तर्यथा घटे ।नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ॥ १-२०॥ ekaṃ sarvagataṃ vyoma bahirantaryathā ghaṭe .nityaṃ nirantaraṃ brahma sarvabhūtagaṇe tathā .. 1-20.. Just as the one space exists inside and outside a pot, so too does the eternal, uninterrupted Brahman pervade all beings. जनक

Aparokshanubhuti ।।श्रीः।।।।अपरोक्षानुभूतिः।।श्रीहरिं परमानन्दमुपदेष्टारमीश्वरम्।व्यापकं सर्वलोकानां कारणं तं नमाम्यहम्।।1।। ..Śrīḥ….Aparokṣānubhūtiḥ..Śrīhariṃ paramānandamupadeṣṭāramīśvaram.Vyāpakaṃ sarvalokānāṃ kāraṇaṃ taṃ namāmyaham..1.. 1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe). अपरोक्षानुभूतिर्वै प्रोच्यते मोक्षसिद्धये।सद्भिरेषा प्रयत्नेन वीक्षणीया मुहुर्मुहुः।।2।। Aparokṣānubhūtirvai procyate mokṣasiddhaye.Sadbhireṣā prayatnena vīkṣaṇīyā muhurmuhuḥ..2.. 2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught. स्ववर्णाश्रमधर्मेण तपसा हरितोषणात्।साधनं प्रभवेत्पुंसां वैराग्यादिचतुष्टयम्।।3।। Svavarṇāśramadharmeṇa tapasā haritoṣaṇāt.Sādhanaṃ prabhavetpuṃsāṃ vairāgyādicatuṣṭayam..3.. 3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life. ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु।यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम्।।4।। Brahmādisthāvarānteṣu vairāgyaṃ viṣayeṣvanu.Yathaiva kākaviṣṭhāyāṃ vairāgyaṃ taddhi nirmalam..4.. 4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya. नित्यमात्मस्वरूपं हि दृश्यं तद्विपरीतगम्।एवं यो निश्चयः सम्यग्विवेको वस्तुनः स वै।।5।। Nityamātmasvarūpaṃ hi dṛśyaṃ tadviparītagam.Evaṃ yo niścayaḥ samyagviveko vastunaḥ sa vai..5.. 5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination. सदैव वासनात्यागः शमोऽयमिति शब्दितः।निग्रहो बाह्यवृत्तीनां दम इत्यभिधीयते।।6।। Sadaiva vāsanātyāgaḥ śamo’yamiti śabditaḥ.Nigraho bāhyavṛttīnāṃ dama ityabhidhīyate..6.. 6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama. विषयेभ्यः परावृत्तिः परमोपरतिर्हि सा।सहनं सर्वदुःखानां तितिक्षा सा शुभा मता।।7।। Viṣayebhyaḥ parāvṛttiḥ paramoparatirhi sā.Sahanaṃ sarvaduḥkhānāṃ titikṣā sā śubhā matā..7.. 7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness. निगमाचार्यवाक्येषु भक्तिः श्रद्धेति विश्रुता।चित्तैकाग्र्यं तु सल्लक्ष्ये समाधानमिति स्मृतम्।।8।। Nigamācāryavākyeṣu bhaktiḥ śraddheti viśrutā.Cittaikāgryaṃ tu sallakṣye samādhānamiti smṛtam..8.. 8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana. संसारबन्धनिर्मुक्तिः कथं स्यान्मे दयानिधे।इति या सुदृढा बुद्धिर्वक्तव्या सा मुमुक्षुता।।9।। Saṃsārabandhanirmuktiḥ kathaṃ syānme dayānidhe.Iti yā sudṛḍhā buddhirvaktavyā sā mumukṣutā..9.. 9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta. उक्तसाधनयुक्तेन विचारः पुरुषेण हि।कर्तव्यो ज्ञानसिद्ध्यर्थमात्मनः शुभमिच्छता।।10।। Uktasādhanayuktena vicāraḥ puruṣeṇa hi.Kartavyo jñānasiddhyarthamātmanaḥ śubhamicchatā..10.. 10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good. नोत्पद्यते विना ज्ञानं विचारेणान्यसाधनैः।यथा पदार्थभानं हि प्रकाशेन विना क्वचित्।।11।। Notpadyate vinā jñānaṃ vicāreṇānyasādhanaiḥ.Yathā padārthabhānaṃ hi prakāśena vinā kvacit..11.. 11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light. कोऽहं कथमिदं जातं को वा कर्तास्य विद्यते।उपादानं किमस्तीह विचारः सोऽयमीदृशः।।12।। Ko’haṃ kathamidaṃ jātaṃ ko vā kartāsya vidyate.Upādānaṃ kimastīha vicāraḥ so’yamīdṛśaḥ..12.. 12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry). नाहं भूतगणो देहो नाहं चाक्षगणस्तथा।एतद्विलक्षणः कश्चिद्विचारः सोऽयमीदृशः।।13।। Nāhaṃ bhūtagaṇo deho nāhaṃ cākṣagaṇastathā.Etadvilakṣaṇaḥ kaścidvicāraḥ so’yamīdṛśaḥ..13.. 13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara. अज्ञानप्रभवं सर्वं ज्ञानेन प्रविलीयते।संकल्पो विविधः कर्ता विचारः सोऽयमीदृशः।।14।। Ajñānaprabhavaṃ sarvaṃ jñānena pravilīyate.Saṃkalpo vividhaḥ kartā vicāraḥ so’yamīdṛśaḥ..14.. 14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara. एतयोर्यदुपादानमेकं सूक्ष्मं सदव्ययम्।यथैव मृद्धटादीनां विचारः सोऽयमीदृशः।।15।। Etayoryadupādānamekaṃ sūkṣmaṃ sadavyayam.Yathaiva mṛddhaṭādīnāṃ vicāraḥ so’yamīdṛśaḥ..15.. 15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara. अहमेकोऽपि सूक्ष्मश्च ज्ञाता साक्षी सदव्ययः।तदहं नात्र संदेहो विचारः सोऽयमीदृशः।।16।। Ahameko’pi sūkṣmaśca jñātā sākṣī sadavyayaḥ.Tadahaṃ nātra saṃdeho vicāraḥ so’yamīdṛśaḥ..16.. 16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry. आत्मा विनिष्कलो ह्येको देहो बहुभिरावृतः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।17।। Ātmā viniṣkalo hyeko deho bahubhirāvṛtaḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..17.. 17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ? आत्मा नियामकश्चान्तर्देहो नियम्यबाह्यकः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।18।। Ātmā niyāmakaścāntardeho niyamyabāhyakaḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..18.. 18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc., आत्मा ज्ञानमयः पुण्यो देहो मांसमयोऽशुचिः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।19।। Ātmā jñānamayaḥ puṇyo deho māṃsamayo’śuciḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..19.. 19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc., आत्मा प्रकाशकः स्वच्छो देहस्तामस उच्यते।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।20।। Ātmā prakāśakaḥ svaccho dehastāmasa ucyate.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..20.. 20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc., आत्मा नित्यो हि सद्रूपो देहोऽनित्यो ह्यसन्मयः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।21।। Ātmā nityo hi sadrūpo deho’nityo hyasanmayaḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..21.. 21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc., आत्मनस्तत्प्रकाशत्वं यत्पदार्थावभासनम्।नाग्न्यादिदीप्तिवद्दीप्तिर्भवत्यान्ध्यं यतो निशि।।22।। Ātmanastatprakāśatvaṃ yatpadārthāvabhāsanam.Nāgnyādidīptivaddīptirbhavatyāndhyaṃ yato niśi..22.. 22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the